Chapter Four (פֶּרֶק רְבִיעִי)

Since the Supreme Emanator saw that these Kelim were shattered (לְפִי שֶׁרָאָה הַמַּאֲצִיל הָעֶלְיוֹן שֶׁאֵלּוּ הַכֵּלִים נִשְׁבְּרוּ), due to the great Light (בְּסִבַּת הָאוֹר הַגָּדוֹל), and they were not able to bear that illumination (וְלֹא הָיוּ יְכוֹלִים לִסְבּוֹל אוֹתָהּ הַהָאָרָה), because of their extreme closeness to the Emanator (מֵרוֹב קִרְבָתָם אֶל הַמַּאֲצִיל), therefore it arose in His simple Will to sweeten that great, radiant, and shining Light (לָכֵן עָלָה בִּרְצוֹנוֹ הַפָּשׁוּט לְמַתֵּק הָאוֹר הַגָּדוֹל הַזָּהִיר וְהַבָּהִיר), and to rectify the worlds in another manner (וּלְתַקֵּן הָעוֹלָמוֹת בְּאֹפֶן אַחֵר), so that they should have the strength to bear the great Light within them (כְּדֵי שֶׁיִּהְיֶה לָהֶם כֹּחַ לִסְבּוֹל אֶת הָאוֹר הַגָּדוֹל בְּתוֹכָם), and to enjoy from it through the extension of the Light (וּלְהֵיהָנוֹת מִמֶּנָּה בְּהִתְפַּשְׁטוּת הָאוֹר), and their distance from the Emanator through many screens and garments of the Partzufim (וּבְרִיחוּקָם מִן הַמַּאֲצִיל בְּרוֹב מָסָכִים וּלְבוּשִׁים שֶׁל הַפַּרְצוּפִין). And the flow of the thread of Light of Ein Sof that descends and gives life to the Partzufim (וְהַשֶּׁפַע שֶׁל אוֹר חוּט אֵין סוֹף הַיּוֹרֵד וּמְחַיֶּה אֶת הַפַּרְצוּפִין) must force itself into the skull, the membrane of the brain, the Light of the eyes, and the mouth of the head of Atik Yomin (מוּכְרָח לִדְחוֹק עַצְמוֹ תּוֹךְ הַגֻּלְגֹּלֶת וְקְרוּם מֹחַ וְאוֹר עֵינַיִם וּפֶה שֶׁל רֵישָׁא דְעַתִּיק יוֹמִין), whose cavity is very narrow (אֲשֶׁר חָלַל שֶׁלָּהֶם צַר מְאֹד), and such a great Light does not come forth that would damage the worlds, Heaven forbid (וְלֹא יֵצֵא אוֹר גָּדוֹל כָּל כָּךְ הַמַּזִּיק לָעוֹלָמוֹת חַס וְחַלִילָה). And they would not suffer harm as happened to the first ones (וְלֹא יֵאֲרַע לָהֶם תַּקָּלָה כְּמוֹ שֶׁאֵרַע לָרִאשׁוֹנִים), for concerning the first ones we are already distressed (עַל הָרִאשׁוֹנִים אָנוּ מִצְטַעֲרִים), and shall you now come to add upon them? (וְאַתָּה בָא לְהוֹסִיף עֲלֵיהֶם) Therefore, bring garments and screens (לְכָךְ הָבוּ לְבוּשִׁים וּמָסָכִים), so as not to add, Heaven forbid, breakage upon breakage (דְּלָא לְהוֹסִיף חַס וְשָׁלוֹם תְּבָרָא עַל תְּבָרָא). And through these garments the worlds will gain strength to endure the Light (וְעַל יְדֵי הַלְּבוּשִׁים הָאֵלֶּה יִהְיֶה לָעוֹלָמוֹת חִיזּוּק לִסְבּוֹל הָאוֹר), and they will have persistence and establishment in that Light which is within them to give them life (וִיהִי לָהֶם קִיּוּם וְהַעֲמָדָה בְּאוֹתוֹ הָאוֹר אֲשֶׁר יֵשׁ בְּתוֹכָם לְהַחֲיוֹתָם). And therefore He divided them into five Partzufim (וְלָכֵן חִילְּקָם לַחֲמֵשָׁה פַּרְצוּפִין), for Keter had a spatial distance distinct to itself (כִּי כֶּתֶר הָיְתָה לָהּ חִלּוּק רִיחוּק מָקוֹם בִּפְנֵי עַצְמָהּ), which Chokhmah could not contain (מַה שֶּׁאִי אֶפְשָׁר לְחָכְמָה לְהָכִיל), how much more so the others (כָּל שֶׁכֵּן הָאֲחֵרִים), and it had a different measure in receiving the flow (וְהָיְתָה לָהּ שִׁעוּר אַחֵר בִּקְבָלַת הַשֶּׁפַע), namely, a great window (דְּהַיְינוּ חַלּוֹן גָּדוֹל), which Binah cannot contain (מַה שֶּׁאִי אֶפְשָׁר לְבִינָה לְהָכִיל), and that is considered a low measure in relation to Keter (וְהוּא שִׁעוּר שָׁפָל לְעֶרֶךְ הַכֶּתֶר). And Binah had a different measure (וּבִינָה הָיְתָה לָהּ שִׁעוּר אַחֶרֶת), namely a puncture, the secret of “back” (דּהַיְינוּ נֶקֶב, סוֹד אָחוֹר), which is impossible for the six Sefirot below (מַה שֶּׁאִי אֶפְשָׁר לְשֵׁשׁ סְפִירוֹת שֶׁל מַטָּה), with the Nekudot of Malkhut (עִם נְקֻדוֹת מַלְכוּת), for they all received their influx from Binah (שֶׁהֲרֵי קִבְּלוּ כֻּלָּן הַשְׁפָעָתָן מִבִּינָה), and they were not able to bear it and died (וְלֹא יָכְלוּ לִסְבֹּל וּמֵתוּ). But she absorbed that influx within her inward parts (וְהִיא קָלְטָה הַשֶּׁפַע הַהוּא בִּמְעֵיהּ), and it caused her no harm in the matter of Shevirah (וְלֹא הִזִּיק לָהּ כְּלוּם לְעִנְיַן שְׁבִירָה), but weakening of strength there was for her, and for Chokhmah and for Keter (אֲבָל חֲלִישׁוּת הַכֹּחַ הָיָה לָהּ וְלַחָכְמָה וְלַכֶּתֶר), as I explained in its place (כַּאֲשֶׁר פֵּרַשְׁתִּי בִּמְקוֹמוֹ). And how much more so it did not harm Binah the spark that Malkhut received (וְקַל וָחֹמֶר שֶׁלֹּא הִזִּיק לָהּ לְבִינָה הַנִּיצוֹץ שֶׁקִּבְּלָה מַלְכוּת), just a very small bit of it (מְעַט קָט מִמֶּנּוּ), and even through this small bit she [Malkhut] could not stand and was nullified (וְגַם בִּשְׁבִיל [הַמְעַט הַזֶּה] לֹא עָמְדָה [מַלְכוּת] וְנִתְבַּטְּלָה). It is found that we have in the world of Tohu five levels in the reception of the influx (נִמְצָא שֶׁיֵּשׁ לָנוּ בְּעוֹלַם הַתֹּהוּ חָמֵשׁ מַדְרֵגוֹת בִּקְבָלַת הַשֶּׁפַע), in what pertains to the value of their Kelim (מַה שֶּׁנוֹגֵעַ לְעֶרֶךְ כֵּלֵיהֶם), for if their Kelim had all been equally precious and strong like one another (כִּי אִם הָיוּ כֵּלֵיהֶם כָּל אֶחָד יָקָר וְטוֹב וְחָזָק כְּמוֹ חֲבֵרוֹ), it would have been possible for each to receive as the other (הָיָה אֶפְשָׁר לָהֶם לְקַבֵּל כָּל אֶחָד כְּמוֹ חֲבֵרוֹ). It is thus found that the Kelim were lesser one than another (נִמְצָא שֶׁהָיוּ הַכֵּלִים פְּחוּתִים זֶה מִזֶּה), and there were here five gradations in the value of the Kelim (וְהָיוּ בְּכָאן חָמֵשׁ מַדְרֵגוֹת בְּעֶרֶךְ הַכֵּלִים), which also pertain to the reception of the influx — whether abundant or minimal (הַנּוֹגְעִים גַּם כֵּן אֶל קְבָלַת הַשֶּׁפַע, בֵּין רַב וּבֵין מְעָט). But in the world of Tikkun, His intention was to bring down the influx gradually (וּבְעוֹלַם הַתִּקּוּן הָיְתָה כַּוָּנָתוֹ לְהָבִיא הַשֶּׁפַע בְּהַדְרָגָה), and that it not reach, Heaven forbid, the Kelim with deficiency, or cause breakage or nullification (וְלֹא יַגִּיעַ חַס וְשָׁלוֹם אֶל הַכֵּלִים, בֵּין מִעוּט אוֹ שְׁבִירָה אוֹ בִּטּוּל). Therefore He brought forth the intended gradations of the vessels of the Sefirot into actuality (לְכָךְ הוֹצִיא כַּוָּנַת מַדְרֵגוֹת כְּלֵי הַסְּפִירוֹת בַּפֹּעַל), and since they are five gradations, He made them five parts (וּמִפְּנֵי שֶׁהֵן ה׳ מַדְרֵגוֹת לְכֵן עֲשָׂם ה׳ חֲלָקִים), that is, five Partzufim (דּהַיְינוּ ה׳ פַּרְצוּפִין), to bring the influx into the world through them (לְהָבִיא הַשֶּׁפַע לָעוֹלָם עַל יְדֵיהֶם), in the aforementioned gradations (בַּמַּדְרֵגוֹת הַנִּזְכָּרִים). “Male and female He created them, and He called their name Adam” (Genesis 5:2) (זָכָר וּנְקֵבָה בְרָאָם וַיִּקְרָא אֶת שְׁמָם אָדָם), except for Arich Anpin, which is called the secret of Yechidah (לְבַד מֵאֲרִיךְ אַנְפִּין שֶׁנִּקְרָא סוֹד יְחִידָה), since it has no Nukvah (לְפִי שֶׁאֵין לוֹ נְקֵבָה), and it is entirely mercy (וְכֻלּוֹ רַחֲמִים), and therefore it is also called One (וְלָכֵן גַּם כֵּן נִקְרָא אֶחָד), in the mystery of “Before One, what can you count?” (Sefer Yetzirah) (בְּסוֹד: לִפְנֵי אֶחָד מָה אַתָּה מוֹנֶה), for it has no second — that is, no aspect of Nukvah (שֶׁאֵין לוֹ שֵׁנִי דּהַיְינוּ בְּחִינַת נְקֵבָה), and it contains no Din (וְאֵין בּוֹ דִּין). Therefore, even though it has two eyes (לָכֵן אַף עַל פִּי שֶׁיֵּשׁ לוֹ שְׁנֵי עֵינַיִם), it has only the aspect of a single eye (אֵין לוֹ אֶלָּא בְּחִינַת עַיִן אֶחָד). That is, the aspect of the operation of mercy (דּהַיְינוּ בְּחִינַת פְּעוּלַת הָרַחֲמִים), as it is said in the Zohar (כְּאָמֻר בַּזֹּהַר): “One [eye] is mercy, and the other is mercy within mercy” (חַד רַחֲמֵי וְתִנְיָינָא רַחֲמֵי גּוֹ רַחֲמֵי), which is not the case with the eyes of Ze’ir Anpin (מַה שֶּׁאֵין כֵּן בְּעֵינֵי זְעֵיר אַנְפִּין), for the right eye is mercy (הַיְמִינִי הוּא רַחֲמִים), and the left is judgment (וְהַשְּׂמָאלִי הוּא דִּין). But in Atik, even though there are two eyes (אֲבָל בְּעַתִּיקָא אַף עַל פִּי שֶׁהֵם תּרֵי עֵינִין), they are referred to as a single eye (הֵם מְכוּנִים בְּעַיִן אֶחָד), that is, one type and level (דּהַיְינוּ בְּסוּג וּמַדְרֵגָה אַחַת), which does not change from will to will (אֲשֶׁר לֹא יִשְׁתַּנֶּה מֵרָצוֹן אֶל רָצוֹן), for it is entirely mercy (כִּי כֻּלּוֹ רַחֲמִים), in the secret of “I, Hashem, have not changed” (Malachi 3:6) (בְּסוֹד: אֲנִי ה׳ לֹא שָׁנִיתִי). Only in the concealment of the Face, Heaven forbid, damage may come to the lower beings (רַק בְּהַסְתֵּר פָּנִים חַס וְשָׁלוֹם יַגִּיעַ הֶזֵּק אֶל הַתַּחְתּוֹנִים), in the secret of “I will surely hide My Face from them; I will see what their end shall be” (Deuteronomy 31:17) (בְּסוֹד: הַסְתֵּר אַסְתִּיר פָּנַי מֵהֶם אֶרְאֶה מָה אַחֲרִיתָם), and then “the anger of Hashem shall burn” (וְאָז יַעֲשָׁן אַף יְיָ), referring to Ze’ir Anpin (זְעֵיר אַנְפִּין), because it has not been sweetened by Arich Anpin, Heaven forbid (לְפִי שֶׁאֵין לוֹ מִתּוּק מֵאֲרִיךְ אַנְפִּין חַס וְחַלִילָה). And because it is entirely Chesed (וּמִפְּנֵי שֶׁכֻּלּוֹ חֶסֶד), therefore both its eyes are included in one name: “the open eye that does not sleep” (לָכֵן הַשְּׁתֵּי עֵינַיִם שֶׁלּוֹ נִכְלָלִים בְּשֵׁם אֶחָד: עִינָא פְּקִיחָא דְּלָא נָיֵים), as it is said: “Behold, the Guardian of Israel neither slumbers nor sleeps” (Psalms 121:4) (שֶׁנֶּאֱמַר: הִנֵּה לֹא יָנוּם וְלֹא יִישָׁן שׁוֹמֵר יִשְׂרָאֵל). Therefore, it is said: “A good eye – he shall be blessed” (Proverbs 22:9) (וְלָכֵן נֶאֱמַר: טוֹב עַיִן הוּא יְבֹרָךְ), and it is said: “Behold, the Eye of Hashem is upon those who fear Him, upon those who await His mercy” (Psalms 33:18) (וְנֶאֱמַר: הִנֵּה עֵין יְיָ עַל יְרֵאָיו לַמְיַחֲלִים לְחַסְדּוֹ). And because Arich is, in truth, feminine in relation to Keter (וּמִפְּנֵי שֶׁאֲרִיךְ הוּא הוּא בֶּאֱמֶת נְקֵבָה לְעֵרֶךְ הַכֶּתֶר), in the secret of the Binah of Keter (בְּסוֹד בִּינָה שֶׁל כֶּתֶר), therefore it is called Yechidah and not Yachid (לָכֵן נִקְרָאת יְחִידָה וְלֹא יָחִיד). And concerning these five Partzufim, Moshe Rabbenu, peace be upon him, received from the Holy One Blessed Be He the Torah (וְעַל אֵלּוּ הַחֲמִשָּׁה פַּרְצוּפִין קִבֵּל מֹשֶׁה רַבֵּנוּ ע"ה מֵהקב״ה הַתּוֹרָה), which contains five books of the Torah (שֶׁיֵּשׁ בָּהּ חֲמִשָּׁה חוּמְשֵׁי תּוֹרָה). And Rabbi Shimon bar Yochai, peace be upon him, who was a spark of Moshe Rabbenu, peace be upon him (וְהָרַשְׁבִּ"י ע"ה שֶׁהָיָה נִיצוֹץ מֹשֶׁה רַבֵּנוּ ע"ה), composed the Sifra deTzniuta (עָשָׂה סִפְרָא דְּצְנִיעוּתָא), which has eight chapters (שֶׁיֵּשׁ בָּהּ ח׳ פְּרָקִים), to allude to the model of the five Partzufim we mentioned (לְרַמֵּז אֶל מוֹד ה׳ פַּרְצוּפִין שֶׁאָמַרְנוּ), and they are: Arich, Abba, and Imma, Ze’ir, and Nukva (וְהֵם: אֲרִיךְ, אַבָּא וְאִמָּא, זְעֵיר וְנוּקְבָּה).